I. Decree, 1st Editio Typica, (1970)
II. Decree, 2nd Editio Typica, (1975)
III. Apostolic Constitution, Paul VI (1969)
IV. Forward, NCCB
V. General Instruction (1975)
VI. Appendix For The Dioceses Of The USA
VII. Notices

The history of the Editio Typica and the GIRM is as follows:

1. Missale Romanum (1st editio typica) promulgated by Pope Paul VI and its accompanying "General Instruction on the Roman Missal" (GIRM), 6 April 1969.

2. GIRM, 2nd edition, 26 March 1970.

3. GIRM, 3rd edition, owing to suppression of the sub-diaconate, 23 December 1972.

4. Missale Romanum (2nd editio typica) with GIRM, 27 March 1975.

5. Missale Romanum (3rd typical edition) with GIRM, March 2002.

[This decree accompanied the promulgation of the first edition of the Missale Romanum. Since the Latin text of the Roman Missal is the "type" from which all vernacular translations must be made, it is called the First Typical Edition (Editio Typica).] (Prot. n. 166/70)

The Order of Mass has been established and the texts for the Roman Missal have been approved by Pope Paul VI in the Apostolic Constitution "Missale Romanum." 3 April 1969. This Congregation for Divine Worship, at the mandate of the Pope, now promulgates and declares to be the "editio typica" this new edition of the Roman Missal prepared in accord with the decrees of Vatican Council II.

As to use of the new Missal, the Latin edition may be put into use as soon as it is published, with the necessary adjustments of saints' days until the revised calendar is put into definitive effect. As to vernacular editions, the conferences of bishops are given the responsibility for their preparation and for setting the effective date for their use, after due confirmation by the Apostolic See.

Anything to the contrary notwithstanding.

From the Sacred Congregation for Divine Worship, 26 March 1970, Holy Thursday.

Benno Cardinal Gut Prefect
A. Bugnini Secretary

II. Decree, 2nd Editio Typica, Congregation For Divine Worship (1975)

[This decree accompanied the promulgation of the second "edition typica" of the Missale Romanum.] (Prot. n. 1970/74)Since the Roman Missal must be reprinted, variations and additions have been included in order that this new edition might be in accord with the documents published after the appearance of the first edition in 1970.

In the General Instruction, the marginal numbers are unchanged, but a description of the liturgical functions of acolyte and reader is inserted in place of the paragraphs that formerly dealt with the sub-deacon (nos. 142-152).

There is another change of some importance in the section of the Roman Missal that contains the ritual Masses and the Masses for various needs and occasions. Certain formularies have been completed by supplying entrance and communion antiphons.

Texts not found in the first edition have also been added, namely, among the ritual Masses, texts for the Mass of Dedication of a Church and an Altar and for the Mass of Reconciliation, among votive Masses, texts for Masses of Mary, Mother of the Church and of the Most Holy Name of Mary.

Some other, less important changes have been introduced in headings and rubrics so that they may better correspond to the words or expressions occurring in the new liturgical books.

Pope Paul VI has approved this second edition of the Roman Missal by his authority and the Congregation for Divine Worship now issues it and declares it to be the "editio typica."

It will be the responsibility of the conferences of bishops to introduce into the respective vernacular editions the changes contained in this second edition of the Roman Missal.

Anything to the contrary notwithstanding.

From the Sacred Congregation for Divine Worship, 27 March 1975, Holy Thursday.

James R. Cardinal Knox Prefect
A. Bugnini Secretary

Paul, Bishop Servant of the Servants of God For an Everlasting Memorial

The "Missale Romanum" was promulgated in 1570 by our predecessor St. Pius V, in execution of the decree of the Council of Trent.[1] It has been recognized by all as one of the many admirable results that the Council achieved for the benefit of the entire Church of Christ. For four centuries it provided Latin-rite priests with norms for the celebration of the eucharistic sacrifice; moreover messengers of the Gospel brought this Missal to almost the entire world. Innumerable holy men and women nurtured their spiritual life on its readings from Scripture and on its prayer texts. In large part these prayer texts owed their arrangement to St. Gregory the Great.

A deep interest in fostering the liturgy has become widespread and strong among the Christian people and our predecessor Pius XII has viewed this both as a sign of God's caring will regarding today's people and as a saving movement of the Holy Spirit through his Church.[2] Since the beginning of this liturgical renewal, it has also become clear that the formularies of the Roman Missal had to be revised and enriched. A beginning was made by Pius XII in the restoration of the Easter Vigil and Holy Week services;[3] he thus took the first step toward adapting the Roman Missal to the contemporary mentality.

The Second Vatican Ecumenical Council, in the Constitution "Sacrosanctum Concilium," laid down the basis for the general revision of the Roman Missal: "Both texts and rites should be drawn up so that they express more clearly the holy things they signify";[4] therefore, "the Order of Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly brought out, and devout, active participation by the faithful more easily achieved."[5] The Council also decreed that "the treasures of the Bible are to be opened up more lavishly, so that a richer share in God's word may be provided for the faithful";[6] and finally that "a new rite for concelebration is to be drawn up and incorporated into the Roman Pontifical and Roman Missal."[7]

No one should think, however, that this revision of the Roman Missal has come out of nowhere. The progress in liturgical studies during the last four centuries has certainly prepared the way. Just after the Council of Trent, the study "of ancient manuscripts in the Vatican library and elsewhere," as St. Pius V attests in the Apostolic Constitution "Quo primum," helped greatly in the correction of the Roman Missal. Since then, however, other ancient sources have been discovered and published and liturgical formularies of the Eastern Church have been studied. Accordingly many have had the desire for these doctrinal and spiritual riches not to be stored away in the dark, but to be put into use for the enlightenment of the mind of Christians and for the nurture of their spirit.

Now, however, our purpose is to set out at least in broad terms, the new plan of the Roman Missal. We therefore point out, first, that a General Instruction, for use as a preface to the book, gives the new regulations for the celebration of eucharistic sacrifice. These regulations cover the rites to be carried out and the functions of each minister or participant as well as the furnishings and the places needed for divine worship.

It must be acknowledged that the chief innovation in the reform concerns the eucharistic prayer. Although the Roman Rite over the centuries allowed for a multiplicity of different texts in the first part of the prayer (the preface), the second part, called the "Canon actionis," took on a fixed form during the period of the fourth and fifth centuries. The Eastern liturgies, on the other hand, allowed a degree of variety into the anaphoras themselves. On this point, first of all, the eucharistic prayer has been enriched with a great number of prefaces-drawn from the early tradition of the Roman Church or recently composed-in order that the different facets of the mystery of salvation will stand out more clearly and that there will be more and richer themes of thanksgiving. But besides this, we have decided to add three new canons to the eucharistic prayer. Both for pastoral reasons, however, and for the facilitation of concelebration, we have ordered that the words of the Lord be identical in each form of the canon. Thus in each eucharistic prayer we wish those words to be as follows: over the bread: "Accipite et manducate ex hoc omnes: Hoc est enim Corpus meum, quod pro vobis tradetur"; over the chalice: "Accipite et bibite ex eo omnes: Hic est enim calix Sanguinis mei novi et aeterni testamenti, qui pro vobis et pro multis effundetur in remissionem peccatorum. Hoc facite in meam commemorationem." The words "Mysterium fidei" have been removed from the context of Christ's own words and are spoken by the priest as an introduction to the faithful's acclamation.

In the Order of Mass the rites have been "simplified, due care being taken to preserve their substance."[8] "Elements that, with the passage of time, came to be duplicated or were added with but little advantage"[9] have been eliminated, especially in the rites for the presentation of the bread and wine, the breaking of the bread, and communion.

Also, "other elements that have suffered injury through accident of history" are restored "to the tradition of the Fathers,"[10] for example, the homily,[11] the general intercessions or prayer of the faithful,[12] and the penitential rite or act of reconciliation with God and the community at the beginning of the Mass, which thus, as is right, regains its proper importance.

According to the decree of the Second Vatican Council, that "a more representative portion of the holy Scriptures be read to the people over the course of a prescribed number of years,"[13] the Sunday readings are arranged in a cycle of three years. In addition, on Sundays and all the major feasts the epistle and gospel are preceded by an Old Testament reading or, at Easter, by readings from Acts. This is meant to provide a fuller exposition of the continuing process of the mystery of salvation, as shown in the words of divine revelation. These broadly selected biblical readings, which set before the faithful on Sundays and holydays the most important part of sacred Scripture, are complemented by other parts of the Bible read on other days.

All this has been planned to arouse among the faithful a greater hunger for the word of God.[14] Under the guidance of the Holy Spirit, this hunger will seem, so to speak, to impel the people of the New Covenant toward the perfect unity of the Church. We are fully confident that under this arrangement both priest and faithful will prepare their minds and hearts more devoutly for the Lord's Supper and that, meditating on the Scriptures, they will be nourished more each day by the words of the Lord. In accord with the teachings of the Second Vatican Council, all will thus regard sacred Scripture as the abiding source of spiritual life, the foundation for Christian instruction, and the core of all theological study.

This reform of the Roman Missal, in addition to the three changes already mentioned (the eucharistic prayer, the Order of Mass, and the readings), has also corrected and considerably modified other of its components: the Proper of Seasons, the Proper of Saints, the Common of Saints, ritual Masses, and votive Masses. In all of these changes, particular care has been taken with the prayers. Their number has been increased, so that the new forms might better correspond to new needs, and the text of older prayers has been restored on the basis of the ancient sources. As a result, each weekday of the principal liturgical seasons, Advent, Christmas, Lent, and Easter, now has its own, distinct prayer.

The text of the "Graduale Romanum" has not been changed as far as the music is concerned. In the interest of their being more readily understood, however, the responsorial psalm (which St. Augustine and St. Leo the Great often mention) as well as the entrance and communion antiphons have been revised for use in Masses that are not sung.

After what we have presented concerning the new Roman Missal, we wish in conclusion to insist on one point in particular and to make it have its effect. When he promulgated the "editio princeps" of the Roman Missal, our predecessor St. Pius V offered it to the people of Christ as the instrument of liturgical unity and the expression of a pure and reverent worship in the Church. Even though, in virtue of the decree of the Second Vatican Council, we have accepted into the new Roman Missal lawful variations and adaptations,[15] our own expectation in no way differs from that of our predecessor. It is that the faithful will receive the new Missal as a help toward witnessing and strengthening their unity with one another; that through the new Missal one and the same prayer in a great diversity of languages will ascend, more fragrant than any incense, to our heavenly Father, through our High Priest, Jesus Christ, in the Holy Spirit.

The effective date for what we have prescribed in this Constitution shall be the First Sunday of Advent of this year, 30 November. We decree that these laws and prescriptions be firm and effective now and in the future, notwithstanding, to the extent necessary, the apostolic constitutions and ordinances issued by our predecessors and other prescriptions, even those deserving particular mention and amendment.

Given at Rome, at Saint Peter's, on Holy Thursday, 3 April 1969, the sixth year of our pontificate.

Paul PP VI

1. See Ap. const. "Quo primum," 14 July 1570.

2. See Pius XII, Addr. to the participants of the First International Congress on Pastoral Liturgy at Assisi, 22 May 1956: AAS 48 (1956) 712.

3. See SCR, Decr. "Dominicae Resurrectionis," 9 Feb. 1951: AAS 43 (1951) 128ff.; Decr. "Maxima redemptionis nostrae mysteria," 16 Nov. 1955: AAS 47 (1955) 838ff.

4. SC art. 21.

5. SC art. 50

6. SC art. 51.

7. SC art. 58

8. SC art. 50.

9. SC art. 50.

10. SC art. 50.

11. See SC art. 52.

12. See SC art. 53.

13. SC art. 51.

14. See Amos 8:11.

15. See SC art. 38-40.

1. The purpose of this foreword is to draw attention to particular features of this sacramentary and to make it clearer and easier to use for the priest who presides over the eucharistic celebration. The foreword has some few parts applicable only in the dioceses of the United States.

For the most part this volume is a translation, approved by the National Conference of Catholic Bishops and confirmed by the Apostolic See, of the Missale Romanum of 1969 with the variations introduced into the second edition of 1975. The missal was revised by decree of the Second Vatican Council and promulgated by Pope Paul VI. In addition to the translation of liturgical texts and other materials, however, this edition in English includes other texts, with the same approbation as the translations, and follows a somewhat different format.

It is important, first of all, to call attention to the General Instruction of the Roman Missal, which is translated below. The present foreword in no way replaces the general instruction, which deserves careful study, in part for its doctrinal and liturgical explanation of the structure, elements, and ministries in the celebration. Without a thorough knowledge of the General Instruction, it is impossible for the priest to understand the conciliar reform or to take the principal role in planning the celebration with the other ministers and all who have special responsibilities for it.

A sacramentary is a collection of presidential prayers for the celebration of the eucharist. Such books have been in use from about the fifth century, but in the middle ages they were combined with other service books, lectionaries and collections of chants. The complete missal of the modern period was thus much more than a sacramentary, and it reflected the development by which the priest ordinarily took not only his own part in the eucharistic celebration but also the parts of the assembly, singers, readers, and even the deacon.

The Second Vatican Council restored the basic rule that each member of the worshiping community, whether ordained minister or lay person, should perform all of those parts, but only those parts, which pertain to his or her office by the nature of the rite and the principles of the liturgy. This conciliar decision is reflected in the distinct sacramentary, a volume which is limited, with some slight exceptions, to the parts of the rite of Mass which pertain to the priest. The sacramentary, as a volume of presidential prayers, thus reflects a basic element of the liturgical reform: the distinction between the part of the priest and the parts of the other members of the assembly, just as in the past the complete missal was a symbol of the absorption of the roles of others by the celebrant.

The Sacramentary does not contain Scripture readings, responsorial psalms, or verses for the gospel acclamation. These are found in the Lectionary for Mass. Entrance and communion antiphons have been included for the convenience of the priest, who may use them on occasion. Their use is explained below.

When there are no readers for the first and second readings and when no deacon or other priest is present to proclaim the gospel, the priest uses the Lectionary for Mass and, where it is available, The Book of the Gospels at the pulpit or lectern. Otherwise, the Sacramentary is the single book of the priest who presides: he reads from it at the chair (for the opening prayer of Mass, for the prayer after communion, and for the solemn form of concluding blessing) as well as at the altar. The priest needs no other book, except when he joins the people in singing from a hymnal or booklet.

Partly because of its long tradition of use in the Church, the sacramentary as a book has symbolic meanings similar to that of the lectionary from which the word of God is proclaimed. It represents the office of presidency in the prayer of the liturgical assembly—both in the prayers of petition and in the central eucharistic prayer of praise, thanksgiving, and memorial. Since these prayers articulate the action of the Church in celebrating the sacrifice of the Lord, even the book of prayer is an important sign. For this reason it is expected to be of sufficiently worthy proportions and artistic design to create respect and reverence for its contents.

A distinctive feature of this edition of the Sacramentary is the double-page spread given for each Sunday Mass and for some feasts of greater importance. This arrangement is intended to stress the importance of the Sunday celebration of the eucharist, the reform of which was the primary conciliary concern. The actual format is designed to make the relationship of structure and parts completely clear, so that the priest will see immediately the two parts of the eucharistic celebration: the liturgy of the word (only referred to, but with an indication of the section of the Lectionary for Mass, for convenience) and the liturgy of the eucharist. The introductory rites and the concluding rite have been placed in proper subordination.

In accord with directions from the Apostolic See, the translations of Latin texts, prepared by the International Committee on English in the Liturgy, are faithful but not literal. They preserve the intent and substance of the original, but avoid the translation of words in favor of the translation of ideas. This principle is explained at length in the instruction on the subject issued by the Consilium for the Implementation of the Constitution on the Liturgy (January 25, 1969):

"A faithful translation cannot be judged on the basis of individual words: the total context of this specific act of communication must be kept in mind, as well as the literary form proper to the respective language" (no. 6).

"The translator must always keep in mind that the 'unit of meaning' is not the individual word but the whole passage. The translator must therefore be careful that the translation is not so analytical that it exaggerates the importance of particular phrases while it weakens the meaning of the whole" (no. 12).

"The prayer of the Church is always the prayer of some actual community, assembles here and now. It is not sufficient that a formula handed down from some other time or region be translated verbatim, even if accurately, for liturgical use. The formula translated must become the genuine prayer of the assembly and in it each of its members should be able to find and express himself or herself' (no. 20).

"The prayers (opening prayer, prayer over the gifts, prayer after communion, and prayer over the people) from the ancient Roman tradition are succinct and abstract. In translation they may need to be rendered somewhat more freely while conserving the original ideas. This can be done by moderately amplifying them, or, if necessary, paraphrasing expressions in order to concretize them for the celebration and needs of today. In every case pompous and superfluous language should be avoided" (no. 34).

Because the directory was prepared as a supplement to the general instruction of the Missale Romanum, this edition of the Sacramentary includes the Directory for Masses with Children, issued by the Congregation for Divine Worship on November 1, 1973. It appears below, after the general instruction.

The directory offers guidelines for the eucharistic celebration with congregations of preadolescents. It is for liturgies with those baptized children who "have yet to be fully initiated through the sacraments of confirmation and eucharist as well as for children who have only recently been admitted to holy communion" (no. 1). It may also be adapted for liturgies with congregations of the physically or mentally retarded (no. 6). And it contains recommended adaptations not only for Masses at which the congregation consists principally of children (Chapter III) but also for Masses with adult congregations in which a number of children participate (Chapter II).

The following music for the ministerial chants has been included in this edition of the Sacramentary:

(a) the chants of the prefaces of the eucharistic prayer have been included for every text, in a setting based on the plain chant; in addition the settings already in use in the United States have been appended from The Order of Mass (1969);

(b) in the Order of Mass, both the chants of the priest and the chants of the priest and the people together (such as the Sanctus and the Lord's Prayer);

(c) in the appendix, alternate settings of the Lord's Prayer and additional chants proper to the priest, including the body of the four eucharistic prayers;

(d) seasonal ministerial chants, such as the Easter proclamation of the deacon.

The chant adaptation was prepared by the International Commission on English in the Liturgy, which has in preparation other settings not based upon the traditional chant. The various appended settings of the Lord's Prayer, prefaces of the eucharistic prayer, etc., are taken from earlier liturgical books approved by the National Conference of Catholic Bishops.

As an alternative to the penitential rite at all Sunday Masses, the blessing and sprinkling of the people with holy water may be substituted for the more usual penitential rite. This revised rite of sprinkling is no longer restricted to the principal Mass or to parish churches but may be used "at all Sunday Masses, even those anticipated on Saturday evening, in all churches and oratories.'

To make this point clear, the rite is printed in the Order of Mass as an alternative to the penitential rite. The latter is simply omitted when holy water is blessed and sprinkled. The prayer of blessing of the water, which follows the priest's initial greeting, and the selection of songs to accompany the sprinkling indicate the purpose of the rite: to express the paschal character of Sunday and to be a memorial of baptism.

The directions for this brief rite are given in the Order of Mass and also in a separate section of the Sacramentary. After the rite of sprinkling the Order of Mass continues with the Gloria or opening prayer.

The collect, sometimes called the prayer of the assembly, has now been given the name "opening prayer," because it is the first prayer of the eucharistic celebration and because it completes the opening or introductory rite. In the Roman Missal, this prayer is not directly related to the biblical readings which follow. Instead it is a general prayer, related to the occasion or celebration, which concludes the entrance rite and serves to introduce the whole eucharist.

The general instruction of the Roman Missal says: "The priest invites the people to pray, and together they spend some moments in silence so they may realize that they are in God's presence and may make their petitions The priest then says the opening prayer, called the collect This expresses the theme of the celebration and is a priestly petition addressed to God the Father through the mediation of Christ in the Holy Spirit. The people make the prayer their own and give their assent by the acclamation, Amen. At Mass only one opening prayer is said; this rule applies also to the prayer over the gifts and the prayer after communion" (no. 32).

In this edition an optional invitatory (explained below) has been given for the opening prayers on Sundays and certain feasts. It is pointed in square brackets to indicate that it may be used or not at the discretion of the priest.

The text of the opening prayer—after the invitatory and the period of silence—has been arranged in sense lines to help the priest to pray it in an audible, deliberate, and intelligible manner. The texts of the other prayers have been similarly arranged. The use of the sense lines also avoids the necessity of pointing the text of prayers for occasions when they are sung.

The prayers of the Roman Missal have been translated in a style which, for the most part, retains the succinct and abstract character of the original Latin. The translations do not ordinarily employ the development or expansion mentioned in the instruction on liturgical translations (above). In the case of the opening prayer on Sundays and some feasts, however, an alternative text is printed for use at the discretion of the priest.

The alternative opening prayers are not direct or faithful translations of the corresponding Latin text. They follow its theme or are inspired by it, but they are generally more concrete and expansive. The addition of such texts was prompted by the practice in other Roman liturgical books of offering alternatives and by the following statement in the 1969 instruction on translation: "Texts translated from another language are clearly not sufficient for the celebration of a fully renewed liturgy. The creation of new texts will be necessary. But translation of texts transmitted through the tradition of the Church is the best school and discipline for the creation of new texts so 'that any new forms adopted should in some way grow organically from forms already in existence' " (no. 43).

Thus, on those occasions when two opening prayers appear side by side, the one on the left is a faithful but not literal translation of the corresponding Latin prayer, the one on the right is an alternative prayer suggested by the Latin text and in harmony with its theme. Either text may be chosen by the priest.

Because the revised rite concludes the presidential prayers in different ways (a lengthy conclusion to the opening prayer or collect, a briefer conclusion to most other prayers), this edition spells out the complete text in every case. Very often the precise formulations of the conclusions are almost interchangeable. Their use in explained in no. 32 of the general instruction, although in English it is sometimes possible to weave the formal conclusion into the last clause of the body of the prayer.

In most instances the distinct conclusion begins either "We ask this … " or "Grant this ..." The purpose of the variation is that the mediation and intercession of Jesus expressed simply in Latin by the preposition per bears at least two meanings: (1) that the prayer of petition is addressed to the Father through Jesus in the Holy Spirit and (2) that the action of the Father comes through Jesus in the Holy Spirit. In the lengthy conclusion the concept expressed in Latin by the words in unitate Spiritus Sancti Deus is conveyed more directly in English, "with you (Father) and the Holy Spirit, one God ... "

In the light of several years of experience with provisional texts, a slight variation has been introduced into the very last words of the conclusions to prayers, namely, "in the name of Jesus the Lord" in addition to "through Christ our Lord" and "for ever and ever." Several variants to express the biblical concept of prayer in Jesus' name are in common use. The one chosen ("in the name of Jesus the Lord") is very close to the already accepted text, "through Christ our Lord," so that it should be easy for the priest to invite the response of the people without introducing an entirely new phrase.

For the opening prayer, the priest first invites the people to pray, either with the simple "Let us pray" or with the expanded alternative invitatory found in this Sacramentary or in his own words.

This invitatory or invitation to pray is a kind of monitio which the priest or other minister may employ to introduce or conclude in very few words—different parts of Mass (see general instruction, no. 11). In this edition of the Sacramentary it is expanded so that in the period of silence which follows the people may form their petitions. The period of silence will be richer and demand sufficient time so that the people can actually pray. Silence then becomes a real and meaningful part of the celebration (see no. 23). The brief, optional expansion of the invitatory structures the silence and helps people to be aware of the petitionary character of the opening prayer. If the priest uses his own words, the invitatory can be more concrete and effective.

The use of adapted introductory comments or invitatories has been explained in the following statement of the Congregation for Divine Worship (circular letter, April 27, 1973):

"Monitiones enable the people to be drawn into a fuller understanding of the sacred action, or any of its parts, and lead them into a true spirit of participation. The general instruction of the Roman Missal entrusts the more important admonitions to the priest for preparation and use. He may introduce the Mass to the people before the celebration begins, during the liturgy of the word prior to the actual readings, and in the eucharistic prayer before the preface; he may also conclude the entire sacred action before the dismissal. The Order of Mass provides others as well, which are important to certain portions of the rite, such as during the penitential rite, or before the Lord's Prayer. By their very nature these brief admonitions do not require that everyone use them in the form in which they appear in the Missal. Provision can be made in certain cases that they be adapted to some degree to the varying circumstances of the community. In all cases it is well to remember the nature of an admonition, and not make them into a sermon or homily; care should be taken to keep them brief and not too wordy, for otherwise they become tedious."

The circular letter of the Congregation for Divine Worship from which the above quotation is taken also speaks of accommodating the homily, general intercessions, and other elements of the eucharistic celebration to the particular congregation:

"In addition to the admonitions, the homily must be kept in mind, for it is 'part of the liturgy itself.' It proclaims the word of God in the liturgical gathering for the community assembled. It explains that word in view of the total celebration respecting the ability of the people to understand and in terms of their daily life.

"Importance must also be accorded to the general intercessions as a means of allowing the community to respond to the Word of God as it has been explained and received. To be effective, the petitions that are made for the needs of all men everywhere should win the assent of the people gathered locally. Insight and a certain freedom should go into the composition of these intercessions, for they are both essential to the very nature of this prayer."

"In addition to the selection of appropriate texts, a truly living and communal celebration requires the president and all other ministers to examine carefully different forms of verbal communication with the congregation; this refers to the readings, homily, admonitions, introductions, and similar parts" (nos. 15-17).

"Silence at designated times is also a part of the celebration. Its character will depend on the time it occurs in the particular celebration. At the penitential rite and again after the invitation to pray, each one should become recollected; at the conclusion of a reading or homily, each one meditates briefly on what he has heard; after communion, he praises God in his heart and prays" (general instruction, no. 23).

In order to facilitate the use of silence rubrical directions for silent prayer have been indicated in this edition. These silent periods for prayer should not be too brief or too lengthy. A more lengthy pause for reflection may take place at the penitential rite and after the readings or homily.

The proper use of periods of silent prayer and reflection will help to render the celebration less mechanical and impersonal and lend a more prayerful spirit to the liturgical rite. Just as there should be no celebration without song, so too there should be no celebration without periods for silent prayer and reflection.

The prayer over the gifts is in collect-style, like the opening prayer but with the brief concluding formula. It completes the preparation of the gifts: the people's presentation of the bread and wine on the altar.

The prayer over the gifts has its own invitatory ("Pray, brethren ... "). For clarity this invitatory which may be adapted has been directly indicated in the Mass formularies. No optional expansion of the invitation to pray has been provided, as was done in the case of the opening prayer.

If song or other music has accompanied the preparation of the gifts, as the general instruction (no. 50) and the Order of Mass (no. 17) prefer, it will be appropriate to pause for a period of silence after the invitation and response, before the text of the prayer over the gifts is said.

If, as is also appropriate, the preparation of the gifts has taken place in silence, there will be no need for an additional period of silence before the priest says the prayer over the gifts.

After the prayer over the gifts, the priest should pause very briefly before beginning the eucharistic prayer with the greeting The Lord be with you.

"After communion, the priest and people may spend some time in prayer. If desired, a hymn, psalm, or other song of praise may be sung by the entire congregation" (no. 56j; see no. 23). After this period of prayer in silence and/or song the priest prays for the effects of the mystery just celebrated (cf. no. 56k).

No expanded invitatory is printed for the prayer after communion; in most cases "Let us pray" will suffice. (In the revised Order of Mass, since the prayer after communion concludes the liturgy of the eucharist, the introductory greeting, "The Lord be with you," is omitted at this point.)

If the congregation has joined in a song, hymn, or psalm of praise after communion, there should be the usual period of silence—sufficiently protracted for recollection and reflection after the invitation "Let us pray" (no. 23; Order of Mass, no 33).

The new Order of Mass has a simple concluding rite: (a) From his chair or at the altar the priest may make brief announcements, if any. (b) The priest gives the formal liturgical greeting, "The Lord be with you," and the people respond. (c) The priest gives the blessing, and (d) The deacon gives the liturgical dismissal—or, in the absence of a deacon, this is done by the priest.

A directive in the Order of Mass mentions a substitute for the usual style of blessing: "On certain days or occasions another more solemn form of blessing or prayer over the people may be used as the rubrics direct" (Order of Mass, no. 113).

This new Sacramentary gives extensive texts for these substitutes for the usual blessing and thus makes it possible to enrich and somewhat enlarge the concluding rite. All these solemn blessings and prayers over the people are printed together, to allow complete freedom of choice. In addition, the individual Mass formularies for Sundays in the principal seasons and on other occasions give a suggested example so that the pattern may become clear.

Either the solemn blessing or the prayer over the people may be chosen. During Lent the prayer over the people is principally used. Some of the texts of the blessings and prayers are very general; others are specified for particular seasons or occasions.

The textual differences are these: the solemn blessings are usually divided into three parts or verses to each of which the people answer Amen; the prayer over the people is in the style of a collect and in this case also the people answer: Amen. Since the prayer over the people has a conclusion like other presidential prayers (". . . through Christ our Lord" or "in the name of Jesus the Lord"), the people will respond readily. Special attention is needed in the case of the solemn blessings, since the people will be unfamiliar with the style and the text. The priest should try to invite and encourage response by the inflection of his voice. In the absence of a fixed formula for concluding each of the verses, the tone or stress of the priest's voice must indicate the moment for common response.

The rite for the conclusion of Mass, when the option of a special blessing or prayer over the people is chosen, is as follows:

(1) After the usual greeting by the priest ("The Lord be with you"), the deacon gives the invitation: "Bow your heads and pray for God's blessing." He may use a different but similar formula. In the absence of a deacon, the priest gives the invitation.

(2) The priest then extends his hands over the people while he sings or says the solemn blessing or prayer over the people.

This gesture of stretching his hands over the people is different from the usual extension of hands in blessing. It should be done carefully so that it truly signifies the priest's role as he invokes God's power and strength on the assembly. (The book should be held for the priest by a server or minister, unless he goes to the altar for the concluding rite.)

(3) In either case—solemn blessing or prayer over the people the priest concludes with the Trinitarian formula and the usual gesture of blessing.

Finally the deacon (or the priest, in the absence of a deacon) gives the dismissal "which sends each member of the congregation to do good works, praising and blessing the Lord" (no. 57). The recession begins as soon as the assembly has received this formal dismissal. The recession may be accompanied by song or other music.

Although the Sacramentary is a book of presidential prayers said by the priest, for the sake of completeness this edition does contain the brief sung antiphons for the entrance and communion processions. These are printed in smaller type in order to indicate that they are not ordinarily said by the priest and indeed are not parts of a Sacramentary.

The general instruction takes for granted that there will be singing at the entrance of the priest and other ministers (and at the communion rite; see nos. 26, 56, 83, 119), certainly in the Sunday celebration of the Eucharist. When the antiphons are set to music, they may be used for this purpose, i.e., as refrains to psalms. Ordinarily, however, it is expected that full use will be made of the decision to employ appropriate substitutes sung by the congregation with a cantor or choir. For the United States the National Conference of Catholic Bishops has given the criteria for texts to be sung as entrance songs. (See "Notes to the General Instruction," no. 26, below.)

Only in the absence of song is the entrance antiphon used as a spoken or recited text. Since these antiphons are too abrupt for communal recitation, it is preferable when there is no singing that the priest (or the deacon, other minister, or commentator) adapt the antiphon and incorporate it in the presentation of the Mass of the day. After the initial greeting, "the priest, deacon, or other minister may very briefly introduce the Mass of the day" (Order of Mass, no. 3). The adaptation of the text of the entrance antiphon for this purpose is suggested by the Congregation for Divine Worship (Instruction on Particular Calendars and Offices, June 24, 1970, no. 40a).

The communion antiphon, although it is not ordinarily to be said by the priest, has also been included for completeness. The Order of Mass (no. 108) and the general instruction call for singing during the communion of the priest and people, to "express the union of the communicants who join their voices in a single song, show the joy of all, and make the communion procession an act of brotherhood" (no. 56i). The National Conference of Catholic Bishops has provided criteria for texts to be used (see "Notes to the General Instruction, no. 56i, below). For use of the communion antiphon if there is no singing, the above commentary on the entrance antiphon is applicable.

Certain sections of the general instruction have been omitted or revised by direction of the Congregation for Divine Worship (December 23, 1972). These concern the suppressed order of subdeacons, whose functions have been assigned to acolytes. Various other changes were introduced in the light of the suppression of the minor orders and their replacement by the lay ministries of readers and acolytes. All these changes have been incorporated in the present text of the general instruction.

In introducing the Variationes of 1972 the Congregation for Divine Worship stated:

"On January 1, 1973, the new discipline of first tonsure, the minor orders, and the subdiaconate, as established in the apostolic letter Ministeria quaedam of August 15, 1972, will become effective, and the order of subdiaconate will no longer exist in the Latin Church. The duties of subdeacons will be carried out by readers or acolytes, including those who have not been formally instituted in the ministries.

"In the celebration of Mass all the ministers should do all that pertains to them, and only what pertains to them, according to the order they have received. Ordained ministers should participate in the Mass either by concelebrating, if they are priests, or by exercising their ministry, if they are deacons. From now on the office of subdeacons is entirely suppressed, and deacons, if there are several, may distribute among themselves and perform the various parts of the ministry of subdeacons. It is not appropriate, however, for a priest, wearing the vestments of his order, to exercise the office of deacon. Finally, it should be recalled that 'liturgical worship is given a more noble form when it is celebrated with song, with the ministers of each rank exercising their ministry and with the people participating.' "

By decree of the Congregation of Divine Worship, October 9, 1972, not only the diocesan bishop but an Ordinary equivalent in law to a diocesan bishop must be named in the eucharistic prayer ("me, your unworthy servant"). This includes a diocesan bishop transferred to another diocese as long as he administers the former diocese; an apostolic administrator, sede plena or sede vacante, whether permanent or temporary, if he is a bishop and actually exercises the entire governance of the diocese, especially in spiritual matters; a vicar or prefect apostolic; a prelate or abbot nullius.

In addition, coadjutor and auxiliary bishops who assist the diocesan bishop in the governance of the diocese and other bishops may be named after the Ordinary. If there are several bishops, they may be mentioned as a group ("and his assistant bishops") without adding their names.

In the case of a priest celebrating the eucharist outside his own diocese but with a congregation from his diocese, he names his own bishop and then the local bishop ("N., the bishop of this Church of N.").

The diocesan bishop may mention his coadjutor or auxiliary bishops and, when outside his own diocese, both the local bishop and himself.

In the instruction Immensae caritatis (January 29, 1973), the Congregation for the Discipline of the Sacraments enumerated the following occasions, apart from the reception of viaticum, when holy communion may be received a second time on a given day:

1. at those Masses in which the sacraments of baptism, confirmation, anointing of the sick, orders, and marriage are celebrated, and at a Mass at which first communion is received;

2. at Masses at which a church or altar is consecrated; at Masses of religious profession or for the conferring of a canonical mission;

3. at the following Masses for the dead: the funeral Mass, the Mass celebrated after notification of death, the Mass on the day of final burial, and the Mass on the first anniversary;

4. at the principal Mass celebrated in the cathedral or in the parish on the feast of Corpus Christi and on the day of a parochial visitation; at the Mass celebrated by the major superior of a religious community on the occasion of a canonical visitation, special meetings, or chapters;

5. at the principal Mass of a eucharistic or Marian congress, international or national, regional or diocesan;

6. at the principal Mass of any congress, sacred pilgrimage, or mission for the people;

7. in the administration of viaticum, when communion may also be given to the relatives and friends of the sick person.

8. Besides the cases mentioned above, local Ordinaries may also grant permission ad actuary to receive holy communion twice on the same day as often as they judge it truly justified by reason of genuinely special circumstances, in accord with the norm of this instruction.

On June 21, 1973, the section of the Roman Ritual entitled, De Sacra Communione et de Cultu Mysterii Eucharistici extra Missam was published. It contains the following paragraphs about the minister of communion, which are applicable to the celebration of Mass:

"In the first place; it is the office of the priest and the deacon to minister holy communion to the faithful who ask to receive. It is therefore most fitting that they give a sufficient part of their time to this ministry of their order, as the need of the faithful requires.

"In addition, it is the office of an acolyte who has been lawfully instituted to distribute holy communion, as a special minister, in the absence of a priest or deacon or when the latter are prevented by poor health, advanced age, or the pastoral ministry from giving communion or, finally, whenever the number of faithful who come to communion is so great that the celebration of Mass or other liturgical service would be too lengthy.

"The local Ordinary may give other special ministers the faculty to distribute holy communion when this seems necessary for the pastoral good of the faithful and no priest, deacon, or acolyte is available" (no. 17).

The Roman Ritual (De Sacra Communione et de Cultu Mysterii Eucharistici extra Missam) gives the following norm concerning the manner of administration of holy communion:

"In the distribution of communion the custom of placing the consecrated bread on the tongue of the communicants should be maintained, since it is based on a traditional practice of several centuries.

"Nevertheless episcopal conferences may decree, with confirmation of the decisions by the Apostolic See, that communion may also be given in their territory by placing the consecrated bread in the hands of the faithful, provided that precautions are taken against danger of insufficient reverence or false doctrines about the eucharist arising in the minds of the faithful.

"The latter should be taught, moreover, that Jesus Christ is the Lord and Savior and that, present under the sacramental signs, he must be given the same worship of latria or adoration which is to be given to God.

In either modes of giving communion, the consecrated bread must be given by a competent minister, who shows it to the communicant and extends it to him or her, saying the form, 'The body of Christ,' to which the individual replies: Amen." (no. 21).

The Roman Ritual (De Sacra Communione et de Cultu Mysterii Eucharistici extra Missam) gives the present discipline of the eucharistic fast:

"Communicants may not receive the sacrament unless they have fasted from solid food and from drink, with the exception of water, for the period of one hour.

"The time of the eucharistic fast, that is, of absence from food or alcoholic drink, is reduced to about a quarter of an hour for:

1) the sick in hospitals or at home, even if they are not confined to bed;

2) the elderly who are confined to their homes because of advanced age or who live in a home for the aged;

3) sick priests, even if they are not confined to bed, or elderly priests, whether they are to celebrate Mass or to receive communion;

4) persons who take care of the sick or the aged and their relatives who wish to receive communion with them, when they cannot conveniently observe the fast of one hour" (no. 24).

This edition of the "General Instruction of the Roman Missal" (GIRM) was issued by the Sacred Congregation for Divine Worship on March 27, 1975.

Introduction
Chapter I: Importance and Dignity of Eucharistic Celebration
Chapter II: Structure, Elements, and Parts of Mass
Chapter III: Offices and Ministries in Mass
Chapter VI: Different Forms of Celebration
Chapter V: Arrangement and Furnishing of Churches for Eucharistic Celebration
Chapter VI: Requisites for Celebrating Mass
Chapter VII: Choice of Mass
Chapter VIII: Masses And Prayers for Various Needs and Occasions
Endnotes

1. When Christ the Lord was about to celebrate the Passover meal with his disciples and institute the sacrifice of his body and blood, he directed them to prepare a large room, arranged for the supper (Lk 22:12).

The Church has always regarded this command of Christ as applying to itself when it gives directions about the preparation of the sentiments of the worshipers, the place, rites, and texts for the celebration of the eucharist. The current norms, laid down on the basis of the intent of Vatican Council II, and the new Missal that will be used henceforth in the celebration of Mass by the Church of the Roman Rite, are fresh evidence of the great care, faith, and unchanged love that the Church shows toward the eucharist. They attest as well to its coherent tradition, continuing amid the introduction of some new elements.

2. The sacrificial nature of the Mass was solemnly proclaimed by the Council of Trent in agreement with the whole tradition of the Church.[1] Vatican Council II reaffirmed this teaching in these significant words: "At the Last Supper our Savior instituted the eucharistic sacrifice of his body and blood. He did this in order to perpetuate the sacrifice of the cross throughout the centuries until he should come again and in this way to entrust to his beloved Bride, the Church, a memorial of his death and resurrection."[2]

The Council's teaching is expressed constantly in the formularies of the Mass. This teaching, in the concise words of the Leonine Sacramentary, is that "the work of our redemption is carried out whenever we celebrate the memory of this sacrifice";[3] it is aptly and accurately brought out in the eucharistic prayers. At the anamnesis or memorial, the priest, addressing God in the name of all the people, offers in thanksgiving the holy and living sacrifice: the Church's offering and the Victim whose death has reconciled us with God.[4] The priest also prays that the body and blood of Christ may be a sacrifice acceptable to the Father, bringing salvation to the whole world.[5]

In this new Missal, then, the Church's rule of prayer ("lex orandi") corresponds to its constant rule of faith ("lex credendi"). This rule of faith instructs us that the sacrifice of the cross and its sacramental renewal in the Mass, which Christ instituted at the Last Supper and commanded his apostles to do in his memory, are one and the same, differing only in the manner of offering and that consequently the Mass is at once a sacrifice of praise and thanksgiving, of reconciliation and expiation.

3. The celebration of Mass also proclaims the sublime mystery of the Lord's real presence under the eucharistic elements, which Vatican Council II[6] and other documents of the Church's magisterium[7] have reaffirmed in the same sense and as the same teaching that the Council of Trent had proposed as a matter of faith.[8] The Mass does this not only by means of the very words of consecration, by which Christ becomes present through transubstantiation, but also by that spirit and expression of reverence and adoration in which the eucharistic liturgy is carried out. For the same reason the Christian people are invited in Holy Week on Holy Thursday and on the solemnity of Corpus Christi to honor this wonderful sacrament in a special way by their adoration.

4. Further, because of the priest's more prominent place and office in the rite, its form sheds light on the ministerial priesthood proper to the presbyter, who offers the sacrifice in the person of Christ and presides over the assembly of a holy people. The meaning of his office is declared and detailed in the preface for the chrism Mass on Thursday of Holy Week, the day celebrating the institution of the priesthood. The preface brings out the passing on of the sacerdotal power through the laying on of hands and, by listing its various offices, describes that power. It is the continuation of the power of Christ, High Priest of the New Testament.

5. In addition, the ministerial priesthood puts into its proper light another reality of which much should be made, namely, the royal priesthood of believers. Through the ministry of presbyters the people's spiritual sacrifice to God is brought to completeness in union with the sacrifice of Christ, our one and only Mediator.[9] For the celebration of the eucharist is the action of the whole Church; in it all should do only, but all of, those parts that belong to them in virtue of their place within the people of God. In this way greater attention will be given to some aspects of the eucharistic celebration that have sometimes been neglected in the course of time. For these people are the people of God, purchased by Christ's blood, gathered together by the Lord, nourished by his word.

They are a people called to offer God the prayers of the entire human family, a people giving thanks in Christ for the mystery of salvation by offering his sacrifice. Finally, they are a people growing together into unity by sharing in Christ's body and blood.

These people are holy by their origin, but becoming ever more holy by conscious, active, and fruitful participation in the mystery of the eucharist.[10]

6. In setting forth its decrees for the revision of the Order of Mass, Vatican Council II directed, among other things, that some rites be restored "to the vigor they had in the tradition of the Fathers";[11] this is a quotation from the Apostolic Constitution "Quo primum" of 1570, by which St. Pius V promulgated the Tridentine Missal. The fact that the same words are used in reference to both Roman Missals indicates how both of them, although separated by four centuries, embrace one and the same tradition. And when the more profound elements of this tradition are considered, it becomes clear how remarkably and harmoniously this new Roman Missal improves on the older one.

7. The older Missal belongs to the difficult period of attacks against Catholic teaching on the sacrificial nature of the Mass, the ministerial priesthood, and the real and permanent presence of Christ under the eucharistic elements. St. Pius V was therefore especially concerned with preserving the relatively recent developments in the Church's tradition, then unjustly being assailed, and introduced only very slight changes into the sacred rites. In fact, the Roman Missal of 1570 differs very little from the first printed edition of 1474, which in turn faithfully follows the Missal used at the time of Pope Innocent III (1198-1216). Manuscripts in the Vatican Library provided some verbal emendations, but they seldom allowed research into "ancient and approved authors" to extend beyond the examination of a few liturgical commentaries of the Middle Ages.

8. Today, on the other hand, countless studies of scholars have enriched the "tradition of the Fathers" that the revisers of the Missal under St. Pius V followed. After the Gregorian Sacramentary was first published in 1571, many critical editions of other ancient Roman and Ambrosian sacramentaries appeared. Ancient Spanish and Gallican liturgical books also became available, bringing to light many prayers of profound spirituality that had hitherto been unknown.

Traditions dating back to the first centuries before the formation of the Eastern and Western rites are also better known today because so many liturgical documents have been discovered.

The continuing progress in patristic studies has also illumined eucharistic theology through the teachings of such illustrious saints of Christian antiquity as Irenaeus, Ambrose, Cyril of Jerusalem, and John Chrysostom.

9. The "tradition of the Fathers" does not require merely the preservation of what our immediate predecessors have passed on to us. There must also be profound study and understanding of the Church's entire past and of all the ways in which its single faith has been expressed in the quite diverse human and social forms prevailing in Semitic, Greek, and Latin cultures. This broader view shows us how the Holy Spirit endows the people of God with a marvelous fidelity in preserving the deposit of faith unchanged, even though prayers and rites differ so greatly.

10. As it bears witness to the Roman Church's rule of prayer ("lex orandi") and guards the deposit of faith handed down by the later councils, the new Roman Missal in turn marks a major step forward in liturgical tradition.

The Fathers of Vatican Council II in reaffirming the dogmatic statements of the Council of Trent were speaking at a far different time in the world's history. They were able therefore to bring forward proposals and measures of a pastoral nature that could not have even been foreseen four centuries ago.

11. The Council of Trent recognized the great catechetical value of the celebration of Mass, but was unable to bring out all its consequences for the actual life of the Church.

Many were pressing for permission to use the vernacular in celebrating the eucharistic sacrifice, but the Council, judging the conditions of that age, felt bound to answer such a request with a reaffirmation of the Church's traditional teaching. This teaching is that the eucharistic sacrifice is, first and foremost, the action of Christ himself and therefore the manner in which the faithful take part in the Mass does not affect the efficacy belonging to it. The Council thus stated in firm but measured words: "Although the Mass contains much instruction for the faithful, it did not seem expedient to the Fathers that as a general rule it be celebrated in the vernacular."[12] The Council accordingly anathematized anyone maintaining that "the rite of the Roman Church, in which part of the canon and the words of consecration are spoken in a low voice, should be condemned or that the Mass must be celebrated only in the vernacular."[13] Although the Council of Trent on the one hand prohibited the use of the vernacular in the Mass, nevertheless, on the other, it did direct pastors to substitute appropriate catechesis: "Lest Christ's flock go hungry. . .the Council commands pastors and others having the care of souls that either personally or through others they frequently give instructions during Mass, especially on Sundays and holydays, on what is read at Mass and that among their instructions they include some explanation of the mystery of this sacrifice."[14]

12. Convened in order to adapt the Church to the contemporary requirements of its apostolic task, Vatican Council II examined thoroughly, as had Trent, the pedagogic and pastoral character of the liturgy.[15] Since no Catholic would now deny the lawfulness and efficacy of a sacred rite celebrated in Latin, the Council was able to acknowledge that "the use of the mother tongue frequently may be of great advantage to the people" and gave permission for its use.[16] The enthusiasm in response to this decision was so great that, under the leadership of the bishops and the Apostolic See, it has resulted in the permission for all liturgical celebrations in which the faithful participate to be in the vernacular for the sake of a better comprehension of the mystery being celebrated.

13. The use of the vernacular in the liturgy may certainly be considered an important means for presenting more clearly the catechesis on the mystery that is part of the celebration itself. Nevertheless, Vatican Council II also ordered the observance of certain directives, prescribed by the Council of Trent but not obeyed everywhere.

Among these are the obligatory homily on Sundays and holydays[17] and the permission to interpose some commentary during the sacred rites themselves.[18]

Above all, Vatican Council II strongly endorsed "that more complete form of participation in the Mass by which the faithful, after the priest's communion, receive the Lord's body from the same sacrifice."[19] Thus the Council gave impetus to the fulfillment of the further desire of the Fathers of Trent that for fuller participation in the holy eucharist "the faithful present at each Mass should communicate not only by spiritual desire but also by sacramental communion."[20]

14. Moved by the same spirit and pastoral concern, Vatican Council II was able to reevaluate the Tridentine norm on communion under both kinds. No one today challenges the doctrinal principles on the completeness of eucharistic communion under the form of bread alone. The Council thus gave permission for the reception of communion under both kinds on some occasions, because this more explicit form of the sacramental sign offers a special means of deepening the understanding of the mystery in which the faithful are taking part.[21]

15. Thus the Church remains faithful in its responsibility as teacher of truth to guard "things old," that is, the deposit of tradition; at the same time it fulfills another duty, that of examining and prudently bringing forth "things new" (see Mt. 13:52).

Accordingly, a part of the new Roman Missal directs the prayer of the Church expressly to the needs of our times. This is above all true of the ritual Masses and the Masses for various needs and occasions, which happily combine the traditional and the contemporary. Thus many expressions, drawn from the Church's most ancient tradition and become familiar through the many editions of the Roman Missal, have remained unchanged. Other expressions, however, have been adapted to today's needs and circumstances and still others—for example, the prayers for the Church, the laity, the sanctification of human work, the community of all peoples, certain needs proper to our era—are completely new compositions, drawing on the thoughts and even the very language of the recent conciliar documents.

The same awareness of the present state of the world also influenced the use of texts from very ancient tradition. It seemed that this cherished treasure would not be harmed if some phrases were changed so that the style of language would be more in accord with the language of modern theology and would faithfully reflect the actual state of the Church's discipline. Thus there have been changes of some expressions bearing on the evaluation and use of the good things of the earth and of allusions to a particular form of outward penance belonging to another age in the history of the Church.

In short, the liturgical norms of the Council of Trent have been completed and improved in many respects by those of Vatican Council II. This Council has brought to realization the efforts of the last four hundred years to move the faithful closer to the sacred liturgy, especially the efforts of recent times and above all the zeal for the liturgy promoted by St. Pius X and his successors.

1. The celebration of Mass, the action of Christ and the people of God arrayed hierarchically, is for the universal and the local Church as well as for each person the center of the whole Christian life.[1] In the Mass we have the high point of the work that in Christ God accomplishes to sanctify us and the high point of the worship that in adoring God through Christ, his Son, we offer to the Father.[2] During the cycle of the year, moreover, the mysteries of redemption are recalled in the Mass in such a way that they are somehow made present.[3] All other liturgical rites and all the works of the Christian life are linked with the eucharistic celebration, flow from it, and have it as their end.[4]

2. Therefore, it is of the greatest importance that the celebration of the Mass, the Lord's Supper, be so arranged that the ministers and the faithful who take their own proper part in it may more fully receive its good effects.[5] This is the reason why Christ the Lord instituted the eucharistic sacrifice of his body and blood and entrusted it to the Church, his beloved Bride, as the memorial of his passion and resurrection.[6]

3. This purpose will best be accomplished if, after due regard for the nature and circumstances of each assembly, the celebration is planned in such a way that it brings about in the faithful a participation in body and spirit that is conscious, active, full, and motivated by faith, hope, and charity. The Church desires this kind of participation, the nature of the celebration demands it, and for the Christian people it is a right and duty they have by reason of their baptism.[7]

4. The presence and active participation of the people bring out more plainly the ecclesial nature of the celebration.[8] But even when their participation is not possible, the eucharistic celebration still retains its effectiveness and worth because it is the action of Christ and the Church,[9] in which the priest always acts on behalf of the people's salvation.

5. The celebration of the eucharist, like the entire liturgy, involves the use of outward signs that foster, strengthen, and express faith.[10] There must be the utmost care therefore to choose and to make wise use of those forms and elements provided by the Church which, in view of the circumstances of the people and the place, will best foster active and full participation and serve the spiritual well-being of the faithful.

6. The purpose of this Instruction is to give the general guidelines for planning the eucharistic celebration properly and to set forth the rules for arranging the individual forms of celebration.[11] In accord with the Constitution on the Liturgy, each conference of bishops has the power to lay down norms for its own territory that are suited to the traditions and character of peoples, regions, and various communities[12]

7. At Mass or the Lord's Supper, the people of God are called together, with a priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord or eucharistic sacrifice.[13] For this reason Christ's promise applies supremely to such a local gathering together of the Church: "Where two or three come together in my name, there am I in their midst" (Mt. 18:20). For at the celebration of Mass, which perpetuates the sacrifice of the cross,[14] Christ is really present to the assembly gathered in his name; he is present in the person of the minister, in his own word, and indeed substantially and permanently under the eucharistic elements.[15]

8. The Mass is made up as it were of the liturgy of the word and the liturgy of the eucharist, two parts so closely connected that they form but one single act of worship.[16] For in the Mass the table of God's word and of Christ's body is laid for the people of God to receive from it instruction and food.[17] There are also certain rites to open and conclude the celebration.

9. When the Scriptures are read in the Church, God himself is speaking to his people, and Christ, present in his own word, is proclaiming the Gospel.

The readings must therefore be listened to by all with reverence; they make up a principal element of the liturgy. In the biblical readings God's word addresses all people of every era and is understandable to them, but a living commentary on the word, that is, the homily, as an integral part of the liturgy, increases the word's effectiveness.[18]

10. Among the parts assigned to the priest, the eucharistic prayer is preeminent; it is the high point of the entire celebration. Next are the prayers: the opening prayer or collect, the prayer over the gifts, and the prayer after communion. The priest, presiding over the assembly in the person of Christ, addresses these prayers to God in the name of the entire holy people and all present.[19] Thus there is good reason to call them "the presidential prayers."

11. It is also up to the priest in the exercise of his office of presiding over the assembly to pronounce the instructions and words of introduction and conclusion that are provided in the rites themselves. By their very nature these introductions do not need to be expressed verbatim in the form in which they are given in the Missal; at least in certain cases it will be advisable to adapt them somewhat to the concrete situation of the community.[20] It also belongs to the priest presiding to proclaim the word of God and to give the final blessing. He may give the faithful a very brief introduction to the Mass of the day (before the celebration begins), to the liturgy of the word (before the readings), and to the eucharistic prayer (before the preface); he may also make comments concluding the entire sacred service before the dismissal.

12. The nature of the presidential prayers demands that they be spoken in a loud and clear voice and that everyone present listen with attention.[21] While the priest is reciting them there should be no other prayer and the organ or other instruments should not be played.

13. But the priest does not only pray in the name of the whole community as its president; he also prays at times in his own name that he may exercise his ministry with attention and devotion. Such prayers are said inaudibly.

14. Since by nature the celebration of Mass has the character of being the act of a community,[22] both the dialogues between celebrant and congregation and the acclamations take on special value;[23] they are not simply outward signs of the community's celebration, but the means of greater communion between priest and people.

15. The acclamations and the responses to the priest's greeting and prayers create a degree of the active participation that the gathered faithful must contribute in every form of the Mass, in order to express clearly and to further the entire community's involvement.[24]

16. There are other parts, extremely useful for expressing and encouraging the people's active participation, that are assigned to the whole congregation: the penitential rite, the profession of faith, the general intercessions, and the Lord's Prayer.

17. Finally, of the other texts:

a. Some constitute an independent rite or act, such as the "Gloria," the responsorial psalm, the "Alleluia" verse and the verse before the

gospel, the "Sanctus," the memorial acclamation, and the song after communion.

b. Others accompany another rite, such as the songs at the entrance, at the preparation of the gifts, at the breaking of the bread ("Agnus Dei"), and at communion.

18. In texts that are to be delivered in a clear, loud voice, whether by the priest or by the ministers or by all, the tone of voice should correspond to the genre of the text, that is, accordingly as it is a reading, a prayer, an instruction, an acclamation, or a song; the tone should also be suited to the form of celebration and to the solemnity of the gathering. Other criteria are the idiom of different languages and the genius of peoples.

In the rubrics and in the norms that follow, the words "say" ("dicere") or "proclaim" ("proferre") are to be understood of both singing and speaking, and in accordance with the principles just stated.

19. The faithful who gather together to await the Lord's coming are instructed by the Apostle Paul to sing psalms, hymns, and inspired songs (see Col 3:16). Song is the sign of the heart's joy (see Acts 2:46). Thus St. Augustine says rightly: "To sing belongs to lovers."[25] There is also the ancient proverb: "One who sings well prays twice."

With due consideration for the culture and ability of each congregation, great importance should be attached to the use of singing at Mass; but it is not always necessary to sing all the texts that are of themselves meant to be sung.

In choosing the parts actually to be sung, however, preference should be given to those that are more significant and especially to those to be sung by the priest or ministers with the congregation responding or by the priest and people together.[26]

Since the faithful from different countries come together ever more frequently, it is desirable that they know how to sing at least some parts of the Ordinary of the Mass in Latin, especially the profession of faith and the Lord's Prayer, set to simple melodies.[27]

20. The uniformity in standing, kneeling, or sitting to be observed by all taking part is a sign of the community and the unity of the assembly; it both expresses and fosters the spiritual attitude of those taking part.[28]

21. For the sake of uniformity in movement and posture, the people should follow the directions given during the celebration by the deacon, the priest, or another minister. Unless other provision is made, at every Mass the people should stand from the beginning of the entrance song or when the priest enters until the end of the opening prayer or collect; for the singing of the Alleluia before the gospel; while the gospel is proclaimed; during the profession of faith and the general intercessions; from the prayer over the gifts to the end of the Mass, except at the places indicated later in this paragraph. They should sit during the readings before the gospel and during the responsorial psalm, for the homily and the presentation of the gifts, and, if this seems helpful, during the period of silence after communion. They should kneel at the consecration unless prevented by the lack of space, the number of people present, or some other good reason.

But it is up to the conference of bishops to adapt the actions and postures described in the Order of the Roman Mass to the customs of the people.[29] But the conference must make sure that such adaptations correspond to the meaning and character of each part of the celebration.

22. Included among the external actions of the Mass are those of the priest going to the altar, of the faithful presenting the gifts, and their coming forward to receive communion. While the songs proper to these movements are being sung, they should be carried out becomingly in keeping with the norms prescribed for each.

23. Silence should be observed at the designated times as part of the celebration.[30] Its function depends on the time it occurs in each part of the celebration. Thus at the penitential rite and again after the invitation to pray, all recollect themselves; at the conclusion of a reading or the homily, all meditate briefly on what has been heard; after communion, all praise God in silent prayer.

III. Individual Parts Of The Mass

24. The parts preceding the liturgy of the word, namely, the entrance song, greeting, penitential rite, "Kyrie," "Gloria," and opening prayer or collect, have the character of a beginning, introduction, and preparation.

The purpose of these rites is that the faithful coming together take on the form of a community and prepare themselves to listen to God's word and celebrate the eucharist properly.

25. After the people have assembled, the entrance song begins as the priest and the ministers come in. The purpose of this song is to open the celebration, intensify the unity of the gathered people, lead their thoughts to the mystery of the season or feast, and accompany the procession of priest and ministers.

26. The entrance song is sung alternately either by the choir and the congregation or by the cantor and the congregation; or it is sung entirely by the congregation or by the choir alone. The antiphon and psalm of the "Graduale Romanum" or "The Simple Gradual" may be used, or another song that is suited to this part of the Mass, the day, or the seasons and that has a text approved by the conference of bishops.

If there is no singing for the entrance, the antiphon in the Missal is recited either by the faithful, by some of them, or by a reader; otherwise it is recited by the priest after the greeting.

27. When the priest and the ministers enter the sanctuary, they reverence the altar. As a sign of veneration, the priest and deacon kiss the altar; when the occasion warrants, the priest may also incense the altar.

28. After the entrance song, the priest and the whole assembly make the sign of the cross. Then through his greeting the priest declares to the assembled community that the Lord is present. This greeting and the congregation's response express the mystery of the gathered Church.

29. After greeting the congregation, the priest or other qualified minister may very briefly introduce the faithful to the Mass of the day. Then the priest invites them to take part in the penitential rite, which the entire community carries out through a communal confession and which the priest's absolution brings to an end.

30. Then the "Kyrie" begins, unless it has already been included as part of the penitential rite. Since it is a song by which the faithful praise the Lord and implore his mercy, it is ordinarily prayed by all, that is, alternately by the congregation and the choir or cantor.

As a rule each of the acclamations is said twice, but, because of the idiom of different languages, the music, or other circumstances, it may be said more than twice or a short verse (trope) may be interpolated. If the "Kyrie" is not sung, it is to be recited.

31. The "Gloria" is an ancient hymn in which the Church, assembled in the Holy Spirit, praises and entreats the Father and the Lamb. It is sung by the congregation, or by the congregation alternately with the choir, or by the choir alone. If not sung, it is to be recited either by all together or in alternation.

The "Gloria" is sung or said on Sundays outside Advent and Lent, on solemnities and feasts, and in special, more solemn celebrations.

32. Next the priest invites the people to pray and together with him they observe a brief silence so that they may realize they are in God's presence and may call their petitions to mind. The priest then says the opening prayer, which custom has named the "collect." This expresses the theme of the celebration and the priest's words address a petition to God the Father through Christ in the Holy Spirit.

The people make the prayer their own and give their assent by the acclamation, "Amen."

In the Mass only one opening prayer is said; this rule applies also to the prayer over the gifts and the prayer after communion.

The opening prayer ends with the longer conclusion, namely:

—if the prayer is directed to the Father: "We ask this (Grant this) through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever";

—if it is directed to the Father, but the Son is mentioned at the end: "Who lives and reigns with you and the Holy Spirit, one God, for ever and ever";

—if directed to the Son: "You live and reign with the Father and the Holy Spirit, one God, for ever and ever."

The prayer over the gifts and the prayer after communion end with the shorter conclusion, namely:

—if the prayer is directed to the Father: "We ask this (Grant this) through Christ our Lord";

—if it is directed to the Father, but the Son is mentioned at the end: "Who lives and reigns with you for ever and ever";

—if it is directed to the Son: "You live and reign for ever and ever."

33. Readings from Scripture and the chants between the readings form the main part of the liturgy of the word. The homily, profession of faith, and general intercessions or prayer of the faithful expand and complete this part of the Mass. In the readings, explained by the homily, God is speaking to his people,[31] opening up to them the mystery of redemption and salvation, and nourishing their spirit; Christ is present to the faithful through his own word.[32] Through the chants the people make God's word their own and through the profession of faith affirm their adherence to it. Finally, having been fed by this word, they make their petitions in the general intercessions for the needs of the Church and for the salvation of the whole world.

34. The readings lay the table of God's word for the faithful and open up the riches of the Bible to them.[33] Since by tradition the reading of the Scriptures is a ministerial, not a presidential function, it is proper that as a rule a deacon or, in his absence, a priest other than the one presiding read the gospel. A reader proclaims the other readings. In the absence of a deacon or another priest, the celebrant reads the gospel.[34]

35. The liturgy itself inculcates the great reverence to be shown toward the reading of the gospel, setting it off from the other readings by special marks of honor. A special minister is appointed to proclaim it and prepares himself by a blessing or prayer. The people, who by their acclamations acknowledge and confess Christ present and speaking to them, stand as they listen to it. Marks of reverence are given to the Book of the Gospels itself.

36. After the first reading comes the responsorial psalm or gradual, an integral part of the liturgy of the word. The psalm as a rule is drawn from the Lectionary because the individual psalm texts are directly connected with the individual readings: the choice of psalm depends therefore on the readings. Nevertheless, in order that the people may be able to join in the responsorial psalm more readily, some texts of responses and psalms have been chosen, according to the different seasons of the year and classes of saints, for optional use, whenever the psalm is sung, in place of the text corresponding to the reading.

The psalmist or cantor of the psalm sings the verses of the psalm at the lectern or other suitable place. The people remain seated and listen, but also as a rule take part by singing the response, except when the psalm is sung straight through without the response.

The psalm when sung may be either the psalm assigned in the Lectionary or the gradual from the "Graduale Romanum" or the responsorial psalm or the psalm with "Alleluia" as the response from The "Simple Gradual" in the form they have in those books.

37. As the season requires, the "Alleluia" or another chant follows the second reading.

a. The "Alleluia" is sung in every season outside Lent. It is begun either by all present or by the choir or cantor; it may then be repeated. The verses are taken from the Lectionary or the "Graduale."

b. The other chant consists of the verse before the gospel or another psalm or tract, as found in the Lectionary or the "Graduale."

38. When there is only one reading before the gospel:

a. during a season calling for the "Alleluia," there is an option to use either the psalm with "Alleluia" as the response, or the responsorial psalm and the "Alleluia" with its verse, or just the psalm, or just the "Alleluia";

b. during the season when the "Alleluia" is not allowed, either the responsorial psalm or the verse before the gospel may be used.

39. If the psalm after the reading is not sung, it is to be recited. If not sung, the "Alleluia" or the verse before the gospel may be omitted.

40. Sequences are optional, except on Easter Sunday and Pentecost.

41. The homily is an integral part of the liturgy and is strongly recommended:[35] it is necessary for the nurturing of the Christian life. It should develop some point of the readings or of another text from the Ordinary or from the Proper of the Mass of the day, and take into account the mystery being celebrated and the needs proper to the listeners.[36]

42. There must be a homily on Sundays and holydays of obligation at all Masses that are celebrated with a congregation. It is recommended on other days, especially on the weekdays of Advent, Lent, and the Easter season, as well as on other feasts and occasions when the people come to church in large numbers.[37]

The homily should ordinarily be given by the priest celebrant.

43. The symbol or profession of faith in the celebration of Mass serves as a way for the people to respond and to give their assent to the word of God heard in the readings and through the homily and for them to call to mind the truths of faith before thy begin to celebrate the eucharist.

44. Recitation of the profession of faith by the priest together with the people is obligatory on Sundays and solemnities. It maybe said also at special, more solemn celebrations.

If it is sung, as a rule all are to sing it together or in alternation.

45. In the general intercessions or prayer of the faithful, the people, exercising their priestly function, intercede for all humanity. It is appropriate that this prayer be included in all Masses celebrated with a congregation, so that petitions will be offered for the Church, for civil authorities, for those oppressed by various needs, for all people, and for the salvation of the world.[38]

46. As a rule the sequence of intentions is to be:

a. for the needs of the Church;
b. for public authorities and the salvation of the world;
c. for those oppressed by any need;
d. for the local community.

In particular celebrations, such as confirmations, marriages, funerals, etc., the series of intercessions may refer more specifically to the occasion.

47. It belongs to the priest celebrant to direct the general intercessions, by means of a brief introduction to invite the congregation to pray, and after the intercessions to say the concluding prayer. It is desirable that a deacon, cantor, or other person announce the intentions.[39] The whole assembly gives expression to its supplication either by a response said together after each intention or by silent prayer.

48. At the last supper Christ instituted the sacrifice and paschal meal that make the sacrifice of the cross to be continuously present in the Church, when the priest, representing Christ the Lord, carries out what the Lord did and handed over to his disciples to do in his memory.[40]

Christ took the bread and the cup and gave thanks; he broke the bread and gave it to his disciples, saying: "Take and eat, this is my body." Giving the cup, he said: "Take and drink, this is the cup of my blood. Do this in memory of me." Accordingly, the Church has planned the celebration of the eucharistic liturgy around the parts corresponding to these words and actions of Christ:

1. In the preparation of the gifts, the bread and the wine with water are brought to the altar, that is, the same elements that Christ used.

2. In the eucharistic prayer thanks is given to God for the whole work of salvation and the gifts of bread and wine become the body and blood of Christ.

3. Through the breaking of the one bread the unity of the faithful is expressed and through communion they receive the Lord's body and blood in the same way the apostles received them from Christ's own hands.

49. At the beginning of the liturgy of the eucharist the gifts, which will become Christ's body and blood, are brought to the altar.

First the altar, the Lord's table, which is the center of the whole eucharistic liturgy,[41] is prepared: the corporal, purificator, missal, and chalice are placed on it (unless the chalice is prepared at a side table).

The gifts are then brought forward. It is desirable for the faithful to present the bread and wine, which are accepted by the priest or deacon at a convenient place. The gifts are placed on the altar to the accompaniment of the prescribed texts. Even though the faithful no longer, as in the past, bring the bread and wine for the liturgy from their homes, the rite of carrying up the gifts retains the same spiritual value and meaning.

This is also the time to receive money or other gifts for the church or the poor brought by the faithful or collected at the Mass. These are to be put in a suitable place but not on the altar.

50. The procession bringing the gifts is accompanied by the presentation song, which continues at least until the gifts have been placed on the altar. The rules for this song are the same as those for the entrance song (no. 26). If it is not sung, the presentation antiphon is omitted.

51. The gifts on the altar and the altar itself may be incensed. This is a symbol of the Church's offering and prayer going up to God. Afterward the deacon or other minister may incense the priest and the people.

52. The priest then washes his hands as an expression of his desire to be cleansed within.

53. Once the gifts have been placed on the altar and the accompanying rites completed, the preparation of the gifts comes to an end through the invitation to pray with the priest and the prayer over the gifts, which are a preparation for the eucharistic prayer.

54. Now the center and summit of the entire celebration begins: the eucharistic prayer, a prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanks; he unites them with himself in the prayer he addresses in their name to the Father through Jesus Christ. The meaning of the prayer is that the entire congregation joins itself to Christ in acknowledging the great things God has done and in offering the sacrifice.

55. The chief elements making up the eucharistic prayer are these:

a. Thanksgiving (expressed especially in the preface): in the name of the entire people of God, the priest praises the Father and gives thanks to him for the whole work of salvation or for some special aspect of it that corresponds to the day, feast, or season.

b. Acclamation: joining with the angels, the congregation sings or recites the "Sanctus" This acclamation is an intrinsic part of the eucharistic prayer and all the people join with the priest in singing or reciting it.

c. Epiclesis: in special invocations the Church calls on God's power and asks that the gifts offered by human hands be consecrated, that is, become Christ's body and blood, and that the victim to be received in communion be the source of salvation for those who will partake.

d. Institution narrative and consecration: in the words and actions of Christ, that sacrifice is celebrated which he himself instituted at the Last Supper, when, under the appearances of bread and wine, he offered his body and blood, gave them to his apostles to eat and drink, then commanded that they carry on this mystery.

e. Anamnesis: in fulfillment of the command received from Christ through the apostles, the Church keeps his memorial by recalling especially his passion, resurrection, and ascension.

f. Offering: in this memorial, the Church-and in particular the Church here and now assembled-offers the spotless victim to the Father in the Holy Spirit. The Church's intention is that the faithful not only offer this victim but also learn to offer themselves and so to surrender themselves, through Christ the Mediator, to an ever more complete union with the Father and with each other, so that at last God may be all in all.[42]

g. Intercessions: the intercessions make it clear that the eucharist is celebrated in communion with the entire Church of heaven and earth and that the offering is made for the Church and all its members, living and dead, who are called to share in the salvation and redemption purchased by Christ's body and blood.

h. Final doxology: the praise of God is expressed in the doxology, to which the people's acclamation is an assent and a conclusion.

The eucharistic prayer calls for all to listen in silent reverence, but also to take part through the acclamations for which the rite makes provision.

56. Since the eucharistic celebration is the paschal meal, it is right that the faithful who are properly disposed receive the Lord's body and blood as spiritual food as he commanded.[43] This is the purpose of the breaking of bread and the other preparatory rites that lead directly to the communion of the people:

a. Lord's Prayer: this is a petition both for daily food, which for Christians means also the eucharistic bread, and for the forgiveness of sin, so that what is holy may be given to those who are holy. The priest offers the invitation to pray, but all the faithful say the prayer with him; he alone adds the embolism, "Deliver us," which the people conclude with a doxology. The embolism, developing the last petition of the Lord's Prayer, begs on behalf of the entire community of the faithful deliverance from the power of evil. The invitation, the prayer itself, the embolism, and the people's doxology are sung or are recited aloud.

b. Rite of peace: before they share in the same bread, the faithful implore peace and unity for the Church and for the whole human family and offer some sign of their love for one another.

The form the sign of peace should take is left to the conference of bishops to determine, in accord with the culture and customs of the people.

c. Breaking of the bread: in apostolic times this gesture of Christ at the last supper gave the entire eucharistic action its name. This rite is not simply functional, but is a sign that in sharing in the one bread of life which is Christ we who are many are made one body (see 1 Cor 10:17).

d. Commingling: the celebrant drops a part of the host into the chalice.

e. "Agnus Dei": during the breaking of the bread and the commingling, the "Agnus Dei" is as a rule sung by the choir or cantor with the congregation responding; otherwise it is recited aloud. This invocation may be repeated as often as necessary to accompany the breaking of the bread. The final reprise concludes with the words, "grant us peace."

f. Personal preparation of the priest: the priest prepares himself by the prayer, said softly, that he may receive Christ's body and blood to good effect. The faithful do the same by silent prayer.

g. The priest then shows the eucharistic bread for communion to the faithful and with them recites the prayer of humility in words from the Gospels.

h. It is most desirable that the faithful receive the Lord's body from hosts consecrated at the same Mass and that, in the instances when it is permitted, they share in the chalice. Then even through the signs communion will stand out more clearly as a sharing in the sacrifice actually being celebrated.[44]

i. During the priest's and the faithful's reception of the sacrament the communion song is sung. Its function is to express outwardly the communicants' union in spirit by means of the unity of their voices, to give evidence of joy of heart, and to make the procession to receive Christ's body more fully an act of community. The song begins when the priest takes communion and continues for as long as seems appropriate while the faithful receive Christ's body. But the communion song should be ended in good time whenever there is to be a hymn after communion.

An antiphon from the "Graduale Romanum" may also be used, with or without the psalm, or an antiphon with psalm from "The Simple Gradual" or another suitable song approved by the conference of bishops. It is sung by the choir alone or by the choir or cantor with the congregation.

If there is no singing, the communion antiphon in the Missal is recited either by the people, by some of them, or by a reader. Otherwise the priest himself says it after he has received communion and before he gives communion to the faithful.

j. After communion, the priest and people may spend some time in silent prayer. If desired, a hymn, psalm, or other song of praise may be sung by the entire congregation.

k. In the prayer after communion, the priest petitions for the effects of the mystery just celebrated and by their acclamation, Amen, the people make the prayer their own.

57. The concluding rite consists of:

a. the priest's greeting and blessing, which on certain days and occasions is expanded and expressed in the prayer over the people or another more solemn formulary;

b. the dismissal of the assembly, which sends each member back to doing good works, while praising and blessing the Lord.

58. All in the assembly gathered for Mass have an individual right and duty to contribute their participation in ways differing according to the diversity of their order and liturgical function.[45] Thus in carrying out this function, all, whether ministers or laypersons, should do all and only those parts that belong to them,[46] so that the very arrangement of the celebration itself makes the Church stand out as being formed in a structure of different orders and ministries.

59. Every authentic celebration of the eucharist is directed by the bishop, either in person or through the presbyters, who are his helpers.[47]

Whenever he is present at a Mass with a congregation, it is fitting that the bishop himself preside over the assembly and associate the presbyters with himself in the celebration, if possible by concelebrating with them.

This is done not to add external solemnity, but to express in a clearer light the mystery of the Church, which is the sacrament of unity.[48]

Even if the bishop is not the celebrant of the eucharist but assigns someone else, he should preside over the liturgy of the word and give the blessing at the end of Mass.

60. Within the community of believers, the presbyter is another who possesses the power of orders to offer sacrifice in the person of Christ.[49] He therefore presides over the assembly and leads its prayer, proclaims the message of salvation, joins the people to himself in offering the sacrifice to the Father through Christ in the Spirit, gives them the bread of eternal life, and shares in it with them. At the eucharist he should, then, serve God and the people with dignity and humility; by his bearing and by the way he recites the words of the liturgy he should communicate to the faithful a sense of the living presence of Christ.

61. Among ministers, the deacon, whose order has been held in high honor since the early Church, has first place. At Mass he has his own functions: he proclaims the gospel, sometimes preaches God's word, leads the general intercessions, assists the priest, gives communion to the people (in particular, ministering the chalice), and sometimes gives directions regarding the assembly's moving, standing, kneeling, or sitting.

62. In the celebration of Mass the faithful are a holy people, a people God has made his own, a royal priesthood: they give thanks to the Father and offer the victim not only through the hands of the priest but also together with him and learn to offer themselves.[50] They should endeavor to make this clear by their deep sense of reverence for God and their charity toward all who share with them in the celebration.

They therefore are to shun any appearance of individualism or division, keeping before their mind that they have the one Father in heaven and therefore are all brothers and sisters to each other.

They should become one body, whether by hearing the word of God, or joining in prayers and song, or above all by offering the sacrifice together and sharing together in the Lord's table. There is a beautiful expression of this unity when the faithful maintain uniformity in their actions and in standing, sitting, or kneeling.

The faithful should serve the people of God willingly when asked to perform some particular ministry in the celebration.

63. The "schola cantorum" or choir exercises its own liturgical function within the assembly. Its task is to ensure that the parts proper to it, in keeping with the different types of chants, are carried out becomingly and to encourage active participation of the people in the singing.[51] What is said about the choir applies in a similar way to other musicians, especially the organist.

64. There should be a cantor or a choir director to lead and sustain the people in the singing. When in fact there is no choir, it is up to the cantor to lead the various songs, and the people take part in the way proper to them.[52]

65. The acolyte is instituted to serve at the altar and to assist the priest and deacon. In particular it is for him to prepare the altar and the vessels and, as a special minister of the eucharist, to give communion to the faithful.

66. The reader is instituted to proclaim the readings from Scripture, with the exception of the gospel. He may also announce the intentions for the general intercessions and, in the absence of the psalmist, sing or read the psalm between the readings.

The reader has his own proper function in the eucharistic celebration and should exercise this even though ministers of a higher rank may be present.

Those who exercise the ministry of reader, even if they have not received institution, must be truly qualified and carefully prepared in order that the faithful will develop a warm and lively love for Scripture[53] from listening to the reading of the sacred texts.

67. The cantor of the psalm is to sing the psalm or other biblical song that comes between the readings. To fulfill their function correctly, these cantors should possess singing talent and an aptitude for correct pronunciation and diction.

68. As for other ministers, some perform different functions inside the sanctuary, others outside.

The first kind include those deputed as special ministers to administer communion[54] and those who carry the missal, the cross, candles, the bread, wine, water, and the thurible.

The second kind include:

a. The commentator. This minister provides explanations and commentaries with the purpose of introducing the faithful to the celebration and preparing them to understand it better. The commentator's remarks must be meticulously prepared and marked by a simple brevity.

In performing this function the commentator stands in a convenient place visible to the faithful, but it is preferable that this not be at the lectern where the Scriptures are read.

b. Those who, in some places, meet the people at the church entrance, seat them, and direct processions.

c. Those who take up the collection.

69. Especially in larger churches and communities, a person should be assigned responsibility for planning the services properly and for their being carried out by the ministers with decorum, order, and devotion.

70. Laymen, even if they have not received institution as ministers, may perform all the functions below those reserved to deacons. At the discretion of the rector of the church, women may be appointed to ministries that are performed outside the sanctuary.

The conference of bishops may permit qualified women to proclaim the readings before the gospel and to announce the intentions of the general intercessions. The conference may also more precisely designate a suitable place for a woman to proclaim the word of God in the liturgical assembly.[55]

71. If there are several persons present who are empowered to exercise the same ministry, there is no objection to their being assigned different parts to perform. For example, one deacon may take the sung parts, another assist at the altar; if there are several readings, it is better to distribute them among a number of readers. The same applies for the other ministries.

72. If only one minister is present at a Mass with a congregation, he may carry out several different functions.

73. All concerned should work together in the effective preparation of each liturgical celebration as to its rites, pastoral aspects, and music. They should work under the direction of the rector of the church and should consult the faithful.

74. In the local Church, first place should be given, because of its meaning, to the Mass at which the bishop presides surrounded by the college of presbyters and the ministers[56] and in which the people take full and active part. For this Mass is the preeminent expression of the Church.

75. Great importance should be attached to a Mass celebrated by any community, but especially by the parish community, inasmuch as it represents the universal Church gathered at a given time and place. This is particularly true of the community's celebration of the Lord's Day.[57]

76. Of those Masses celebrated by some communities, the conventual Mass, which is a part of the daily office, or the "community" Mass have particular significance. Although such Masses do not have a special form of celebration, it is most proper that they be celebrated with singing, with the full participation of all community members, whether religious or canons. In these Masses, therefore, individuals should exercise the function proper to the order or ministry they have received. All the priests who are not bound to celebrate individually for the pastoral benefit of the faithful should thus concelebrate at the conventual or community Mass, if possible. Further, all priests belonging to the community who are obliged to celebrate individually for the pastoral benefit of the faithful may also on the same day concelebrate at the conventual or community Mass.[58]

77. Mass with a congregation means a Mass celebrated with the people taking part. As far as possible, and especially on Sundays and holydays of obligation, this Mass should be celebrated with song and with a suitable number of ministers.[59] But it may be celebrated without music and with only one minister.

78. It is desirable that as a rule an acolyte, a reader, and a cantor assist the priest celebrant; this form of celebration will hereafter be referred to as the "basic" or "typical" form. But the rite to be described also allows for a greater number of ministers.

A deacon may exercise his office in any of the forms of celebration.

79. The altar is to be covered with at least one cloth. On or near the altar there are to be candlesticks with lighted candles, at least two but even four, six, or, if the bishop of the diocese celebrates, seven. There is also to be a cross on or near the altar. The candles and cross may be carried in the entrance procession. The Book of the Gospels, if distinct from the book of other readings, may be placed on the altar, unless it is carried in the entrance procession.

80. The following are also to be prepared:

a. next to the priest's chair: the missal and, as may be useful, a book with the chants;

b. at the lectern: the lectionary;

c. on a side table: the chalice, corporal, purificator, and, if useful, a pall; a paten and ciboria, if needed, with the bread for the communion of the ministers and the people, together with cruets containing wine and water, unless all of these are brought in by the faithful at the presentation of the gifts; communion plate for the communion of the faithful; the requisites for the washing of hands. The chalice should be covered with a veil, which may always be white.

81. In the sacristy the vestments for the priest and ministers are to be prepared according to the various forms of celebration:

a. for the priest: alb, stole, and chasuble;

b. for the deacon: alb, stole, and dalmatic; the last may be omitted either out of necessity or for less solemnity;

c. for the other ministers: albs or other lawfully approved vestments.

All who wear an alb should use a cincture and an amice, unless other provision is made.

82. Once the congregation has gathered, the priest and the ministers, clad in their vestments, go to the altar in this order:

a. a server with a lighted censer, if incense is used;

b. the servers, who, according to the occasion, carry lighted candles, and between them the cross-bearer, if the cross is to be carried;

c. acolytes and other ministers;

d. a reader, who may carry the Book of the Gospels;

e. the priest who is to celebrate the Mass.

If incense is used, the priest puts some in the censer before the procession begins.

83. During the procession to the altar the entrance song is sung (see nos. 25-26).

84. On reaching the altar the priest and ministers make the proper reverence, that is, a low bow or, if there is a tabernacle containing the blessed sacrament, a genuflection.

If the cross has been carried in the procession, it is placed near the altar or at some other convenient place; the candles carried by the servers are placed near the altar or on a side table; the Book of the Gospels is placed on the altar.

85. The priest goes up to the altar and kisses it. If incense is used, he incenses the altar while circling it.

86. The priest then goes to the chair. After the entrance song, and with all standing, the priest and the faithful make the sign of the cross. The priest says: "In the name of the Father, and of the Son, and of the Holy Spirit;" the people answer: "Amen."

Then, facing the people and with hands outstretched, the priest greets all present, using one of the formularies indicated. He or some other qualified minister may give the faithful a very brief introduction to the Mass of the day.

87. After the penitential rite, the "Kyrie" and "Gloria" are said, in keeping with the rubrics (nos. 30-31). Either the priest or the cantors or even everyone together may begin the "Gloria."

88. With his hands joined, the priest then invites the people to pray, saying: Let us pray. All pray silently with the priest for a while. Then the priest with hands outstretched says the opening prayer, at the end of which the people respond: Amen.

89. After the opening prayer, the reader goes to the lectern for the first reading. All sit and listen and make the acclamation at the end.

90. After the reading, the psalmist or cantor of the psalm, or even the reader, sings or recites the psalm and the congregation sings or recites the response (see no. 36).

91. Then, if there is a second reading before the gospel, the reader reads it at the lectern as before. All sit and listen and make the acclamation at the end.

92. The "Alleluia" or other chant, according to the season, follows (see nos. 37-39).

93. During the singing of the "Alleluia" or other chant, if incense is being used, the priest puts some into the censer. Then with hands joined he bows before the altar and says softly the prayer, "Almighty God, cleanse my heart."

94. If the Book of the Gospels is on the altar, he takes it and goes to the lectern, the servers, who may carry the censer and candles, walking ahead of him.

95. At the lectern the priest opens the book and says: "The Lord be with you." Then he says: "A reading from . . .", making the sign of the cross with his thumb on the book and on his forehead, mouth, and breast. If incense is used, he then incenses the book. After the acclamation of the people, he proclaims the gospel and at the end kisses the book, saying softly: "May the words of the gospel wipe away our sins."

After the reading the people make the acclamation customary to the region.

96. If no reader is present, the priest himself proclaims all the readings at the lectern and there also, if necessary, the chants between the readings. If incense is used, he puts some into the censer at the lectern and then, bowing, says the prayer, "Almighty God, cleanse my heart."

97. The homily is given at the chair or at the lectern.

98. The profession of faith is said by the priest together with the 99. Next, with the people taking their proper part, follow the general intercessions (prayer of the faithful), which the priest directs from his chair or at the lectern (see nos. 45-47).

100. After the general intercessions, the presentation song begins (see no. 50). The servers place the corporal, purificator, chalice, and missal on the altar.

101. It is fitting for the faithful's participation to be expressed by their presenting both the bread and wine for the celebration of the eucharist and other gifts to meet the needs of the church and of the poor.

The faithful's offerings are received by the priest, assisted by the ministers, and put in a suitable place; the bread and wine for the eucharist are taken to the altar.

102. At the altar the priest receives the paten with the bread from a minister. With both hands he holds it slightly raised above the altar and says the accompanying prayer. Then he places the paten with the bread on the corporal.

103. Next, as a minister presents the cruets, the priest stands at the side of the altar and pours wine and a little water into the chalice, saying the accompanying prayer softly. He returns to the middle of the altar, takes the chalice, raises it a little with both hands, and says the appointed prayer. Then he places the chalice on the corporal and may cover it with a pall.

104 The priest bows and says softly the prayer, "Lord God, we ask you to receive."

105. If incense is used, he incenses the gifts and the altar. A minister incenses the priest and the congregation.

106. After the prayer, "Lord God, we ask you to receive," or after the incensation, the priest washes his hands at the side of the altar and softly says the prescribed prayer as a minister pours the water.

107. The priest returns to the center and, facing the people and extending then joining his hands, pronounces the invitation: "Pray, brothers and sisters."

After the people's response, he says the prayer over the gifts with hands outstretched. At the end the people make the acclamation: "Amen."

108. The priest then begins the eucharistic prayer. With hands outstretched, he says: "The Lord be with you."

As he says: "Lift up your hearts," he raises his hands; with hands outstretched, he adds: "Let us give thanks to the Lord our God."

When the people have answered: "It is right to give him thanks and praise," the priest continues the preface. At its conclusion, he joins his hands and

109. The priest continues the eucharistic prayer according to the rubrics that are given for each of them. If the priest celebrant is a bishop, after the words "N. our Pope" or the equivalent, he adds: "and for me your unworthy servant."

The local Ordinary must be mentioned in this way: "N. our Bishop" (or "Vicar, Prelate, Prefect, Abbot"). Coadjutor and auxiliary bishops may be mentioned in the eucharistic prayer. When several are named, this is done with the collective formula, "N. our Bishop and his assistant bishops."[60] All these phrases should be modified grammatically to fit each of the eucharistic prayers.

A little before the consecration, the server may ring a bell as a signal to the faithful. Depending on local custom, he also rings the bell at the showing of both the host and the chalice.

110. After the doxology at the end of the eucharistic prayer, the priest, with hands joined, says the introduction to the Lord's Prayer. With hands outstretched he then sings or says this prayer with the people.

111. After the Lord's Prayer, the priest alone, with hands outstretched, says the embolism, "Deliver us."

At the end the congregation makes the acclamation, "For the kingdom."

112. Then the priest says aloud the prayer, "Lord Jesus Christ."

After this prayer, extending then joining his hands, he gives the greeting of peace: "The peace of the Lord be with you always."

The people answer: "And also with you."

Then the priest may add: "Let us offer each other a sign of peace."

All exchange some sign of peace and love, according to local custom. The priest may give the sign of peace to the ministers.

113. The priest then takes the eucharistic bread and breaks it over the paten. He places a small piece in the chalice, saying softly: "May this mingling."

Meanwhile the "Agnus Dei" is sung or recited by the choir and congregation (see no. 56 e).

114. Then the priest says softly the prayer, "Lord Jesus Christ, Son of the living God," or "Lord Jesus Christ, with faith in your love and mercy."

115. After the prayer the priest genuflects, takes the eucharistic bread, and, holding it slightly above the paten while facing the people, says: "This is the Lamb of God."

With the people he adds, once only: "Lord, I am not worthy to receive you."

116. Next, facing the altar, the priest says softly: "May the body of Christ bring me to everlasting life" and reverently consumes the body of Christ. Then he takes the chalice, saying: "May the blood of Christ bring me to everlasting life," and reverently drinks the blood of Christ.

117. He then takes the paten or a ciborium and goes to the communicants. If communion is given only under the form of bread, he raises the eucharistic bread slightly and shows it to each one, saying: "The body of Christ."

The communicants reply: "Amen" and, holding the communion plate under their chin, receive the sacrament.

118. For communion under both kinds, the rite described in nos. 240-252 is followed.

119. The communion song is begun while the priest is receiving the sacrament (see no. 56 i).

120. After communion the priest returns to the altar and collects any remaining particles. Then, standing at the side of the altar or at a side table, he purifies the paten or ciborium over the chalice, then purifies the chalice, saying quietly: "Lord, may I receive these gifts," etc., and dries it with a purificator. If this is done at the altar, the vessels are taken to a side table by a minister. It is also permitted, especially if there are several vessels to be purified, to leave them, properly covered and on a corporal, either at the altar or at a side table and to purify them after Mass when the people have left.

121. Afterward the priest may return to the chair. A period of silence may now be observed, or a hymn of praise or a psalm may be sung (see no. 56 j).

122. Then, standing at the altar or at the chair and facing the people, the priest says, with hands outstretched: "Let us pray."

There may be a brief period of silence, unless this has been already observed immediately after communion. He recites the prayer after communi